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Xittle traverse Ba\> Souvenir 



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AN OLD OTTAWA SQUAW AND WIGWAM 



Z2LOTTAWAN 

A SHORT HISTORY OF THE VILLAGES AND RESORTS SURROUNDING LITTLE 

TRAVERSE BAY, AND THE INDIAN LEGENDS 

CONNECTED THEREWITH 

ALSO AN ACCOUNT OF THE NOTED MORMON KINGDOM ON BEAVER ISLAND DURING THE 
FIFTIES, BY ONE OF KING STRANG'S SONS, AND A " WRITE-UP " OF ANTI- 
QUATED CROSS VILLAGE AND ITS FAMOUS CONVENT, 
NOW A THING OF THE PAST 

ILLUSTRATED 



J. C. WRIGHT 

t 

'895 , ,j _ (\/X/ 

ROBERT SMITH & CO., PUBLISHERS AND PRINTERS 
LANSING, MICHIGAN 



iVtl^ 



Entered according- to act of Congress, in the ye, 

189S, by J. C. Wright, in the office of the 

Librarian of Congress at Washington. 



ALL RIGHTS RESERVED. 



<f>A 



GREETING 



HUNDREDS of the tourists who annually visit the Little Traverse region 
know that it is full of historical and legendary interest, but from the 
difficulty of obtaining the legends and information regarding its history 
many of them return to their homes without being able to appreciate the real 
charms of the region they have visited. For this reason especially have I written 
The Ottawan, hoping that it may prove a worthy memento of one of the oldest 
missionary fields in the northwest and one of the fairest spots on the entire 
globe. 

For my historical information I am greatly indebted to Dr. M. L. Leach's 
History of the Grand Traverse Region. 

I take pleasure in calling the attention of my readers to that portion of the 



work devoted to the Mormon kingdom on Beaver Island, for which I am indebted 
to Mr. Chas. J. Strang-, of Lansing, Mich., one of King- Strang-'s sons. I believe 
it to be correct in every particular. 

I am also under obligations to Mr. Thos. T. Bates, editor of the Grand 
Traverse Herald, Traverse City, Mich., and Mr. Andrew J. Blackbird, and Rev. 
Father Zephryn, Harbor Springs, Mich. 

J. C. WRIGHT. 

Harbor Springs, June, iSq^. 



[_ ITTLE TRAVERSE BAY 

IITTLE TRAVERSE BAY is an indentation of the eastern shore of northern 
Lake Michigan. It is nine miles long - and with a width of six miles at its 
mouth, its shores gradually approach each other until only two miles 
apart, forming the "Head of the Bay" into a semicircle. 

The name "Little Traverse" originated with the early French z'oyag-eurs 
who discovered and named two indentations of the coast line, La Petit Travers 
and La Grande Travers, now known as Little Traverse and Grand Traverse Bays. 
By the Indians, Little Traverse Bay was called " We-kwa-don-sing," which 
means "the little bay." By degrees that name was restricted to the harbor on 
the north side of ■ the bay, and finally it was appropriated by an adjacent resort 
and changed \>y English pronunciation to We-que-ton-sing. 

The bay is one of the most beautiful sheets of water to be found on the 
western continent. Poets and artists alike have tried in vain to paint its 



THE OTTAWAN 



charms. To be appreciated it must be seen and then the human tongue utterly 
fails in language with which to describe the beauties of the scene. One writer 
in trying to describe his experience, says: "We took a little walk upon the 
bluffs this morning and looked out upon the panorama which nature, the great 
artist, spread before us. How can we describe, or how can the genius of man 
even attempt to portray the majesty of the Creator here made manifest? Could 
we but paint the beauty of the landscape spread out before us, the silver expanse 
of the bay, gemmed in her emerald setting, not of one green tint, but a thousand 
shades of variegated loveliness, from which the sun's soft rays come stealing in 
thankful benediction to soothe the weary brain and give the tired mortal heavenly 
rest, dotted here and there with steaming palaces and white sails, and just 
beyond, the wave crowned waters of old Michigan! Here indeed is nature in all 
her glorious reality, and we need ask no prophetic visions of the misty past nor 
revelations of the uncertain future to teach us of the tender loving care of our 
great father, God." 

Volumes could be printed of such tributes made to the bay by enraptured 
visitors, but aside from its natural beauties, the Little Traverse region has a 



LITTLE TRAVERSE BAY 



/ X 

charm for all true lovers of American history, since it has been a field of almost 
continual missionary operations since the time of the illustrious Pere Marquette. 
Scenes similar to those connected with early missionary work in all parts of the 
new world have been enacted at Little Traverse Bay. Here Indian massacres 
and wars have occurred; early explorers and others have met their deaths at the 
stake within the sound of its breakers; numerous tribes have held great counsels 
on its shores, and hundreds of natives have been converted to the Christian faith 
and baptized in its blue waters. 

EARLY MOVEMENTS OF THE INDIANS. 

According- to the Ottawa traditions, the first people to have inhabited the 
shores of Little Traverse Bay was a small tribe of Indians of western origin, 
known as the Mush-quah-tas, who resided between the present village of Harbor 
Springs and Seven Mile Point. They were afterwards conquered and driven 
southward by the Ottawas under the leadership of their famous chief, Sagama. 



THE OTTAWAN 



The origin of the Ottawas, as a tribe, as Dr. Leach tells us, "is veiled in 
the obscurity of the past." 

They were a branch of the Algonquin family and formerly came from the 
east. The migration is supposed to have been caused by their powerful and 
warlike neighbors, the Iroquois. They came by the way of Canada, navigating 
the river which bears their name, and for a long time making their home on the 
Great Manitoulin Island in Lake Huron. At the Sault Ste. Marie they met the 
Chippewas, who then inhabited portions of the upper peninsula of Michigan, and 
as they resembled each other very much in language and customs, they formed 
a warm friendship which has never yet been broken. Together the two tribes 
journeyed toward the south and pitched their tents in the Grand and Little 
Traverse regions. At first they did not molest the peaceful Mush-quah-tas, but 
with other tribes they were continually at war. This sort of warlike life was 
disdainful to the Mush-quah-tas, however, and one day as the Ottawas were 
returning from a long expedition against the Sacs in Wisconsin, lamenting the 
loss of many braves, the Mush-quah-tas foolishly made fun of them and pelted 
them with chips and balls of ashes. From this insult the proud Ottawas could 



LITTLE TRAVERSE BAY 



not recover, and when night drew on they mustered their warriors and attacked 
the Mush-quah-tas village. 

The following graphic account of this battle is taken from Dr. Leach's His- 
tory of the Grand Traverse Region, published in the Grand Traverse Herald 
in 1883: 

"It may have been that a calm summer's night had nearly passed away. 
The first faint glimmering of light in the east heralds the approach of morn. 
The village of the Mush-quah-tas is still wrapt in slumber. The sleeping mother 
gently clasps her baby to her breast, unconscious of approaching danger. The 
maiden dreams of her lover; the young man of glorious feats of the chase or of 
war. The old brave lives over again the experiences of his youth or dreams of 
the happy hunting ground to which he is hastening. Dark forms, crouching in 
the shadows, are stealthily approaching. On this side a long line of Ottawa 
braves, on that their friends and allies, the Chippewas. The lines close round 
the doomed village. Some of the crouching figures are already at the very doors. 
So noiseless and stealthily has been the approach that not even the watchful dogs 
have been alarmed. Suddenly there bursts upon the night air a sound to make 



10 THE OTTAWAN 



the blood curdle — a deafening- chorus of demoniac yells, as if uttered in concert 
by a legion of frantic furies. Full well the startled Mush-quah-tas know the fear- 
ful import of that sound, the war-whoop of their enemies. Full well they know 
there is no avoiding the death struggle. The old brave reaches for his war club 
and the young man strings his bow, but their assailants are quick and powerful, 
and the stone hatchets are wielded with terrible effect. Crushed and mangled, 
they go down, slain, but not conquered. The maiden covers her face with her 
garment, and quietly bows her head to the fatal blow. The mother loosens her 
clasp of her frightened infant, seizes the nearest weapon, and with the fierceness 
of a tigress at bay, springs upon her foes. Her blows tell, but fierceness can 
not long avail against strength and numbers. She falls mortally wounded. Her 
dying eyes are turned lovingly upon her child. A brawny warrior seizes it by 
the feet, whirls it high in air, dashes it with crushing force upon the earth, and 
flings its bleeding and lifeless body upon its mother's bosom. The surprised 
Mush-quah-tas, taken at a disadvantage, make a brave fight, but victory does 
not long waver in the balance. As the sun rises upon the scene, all the inmates 
save one of that doomed village lie stark and bleeding on the ground, or are 



LITTLE TRAVERSE BAY 11 



consuming - in the rapidly burning wigwams. The revenge of the insulted 
Ottawas is complete." 

According to the Ottawa tradition this was the most terrible battle ever 
fought in this region. Only one man escaped who carried the news of the dis- 
aster to an old man and his family who had suspected danger and fled down the 
coast, taking up their temporary abode near the present site of the village of 
Harbor Springs. These, together with the remnants of the tribe from a few 
small outlying villages, journeyed southward and established themselves near the 
St. Joseph River. Later they suffered a second crushing defeat from the Ottawas 
from the effects of which they never recovered. The Mush-quah-tas had incurred 
the enmity of a powerful tribe and they paid the penalty with their lives. 

The descendants of the conquering Ottawas and Chippewas have resided on 
and about the shores of Little Traverse Bay ever since. They are not all pure 
Ottawas, as is often thought, but a mixture of the Ottawas and Chippewas, 
though they talk the Ottawa language. 

Some time after Father Marquette's Huron settlement at Point St. Ignace left 
for Detroit in 1702, the numbers of the Ottawas in the Little Traverse region 



12 THE OTTAWAN 



were greatly augmented by the arrival of the Ottawa village from West Moran 
Bay. 

Some idea of the habits and customs of these Indians, when they were first 
visited by the whites, can be obtained from an article written by Father Menard, 
one of the early missionaries who labored so zealously and who endured so many 
hardships to spread the gospel among the Indians of this region. He says: 

"There is here a false and abominable religion similar in many things to that 
of some ancient pagans. The Indians here do not acknowledge any sovereign 
Maker of Heaven and earth. They believe that there are many manitous, some 
of whom are beneficent, as the sun, the moon, the lake, the river and woods; 
others malevolent, as for instance, snakes, dragons, cold, storms; and, in general, 
all that appears to them useful or injurious, they call a manitou, and they render 
to such objects the worship and veneration which we give to the true God alone. 
Thej' invoke them when they go to hunt, to fish, to war or on a voyage. * * 
I have seen an idol set up in the middle of a village, to which, among other 
presents, they offered ten dogs in sacrifice that this false god might vouchsafe to 
banish elsewhere a malady which was depopulating the village. * * Dur- 



LITTLE TRAVERSE BAY 13 



ing storms and tempests they sacrifice a dog- to the lake, which they throw into 
the water saying - : 'Here is something to pacify thee; be still!' * * * For 
the rest, as these people are dull, they do not acknowledge any deity purely 
spiritual. They believe that the sun is a man, and the moon is his wife; that 
snow and ice are also human beings, who go away in spring and come back 
again in winter; that the devil dwells in snakes, dragons and other monsters; 
that crows, hawks and some other birds are manitous, and talk as well as we do, 
pretending there are some Indians who understand their language, just as some 
of them understand a little French. Moreover, they believe that the souls of 
the departed govern the fishes of the lake, and hence, at all times, they have 
believed in the immortality of the soul, even holding the doctrine of metempsy- 
chosis—that is the transmigration of the souls of deceased fishes, for they believe 
that they again pass into the bodies of other fishes. For this reason they never 
throw the remains of fish they have eaten into the fire for fear of displeasing 
the shades of those fishes, so that they might not come into their nets any more." 
Nothing further of importance is known in regard to the early history of 
the Ottawas, living strictly in the Little Traverse region. During their uncivil- 



14 THE OTTAWAN 



ized state they were always engaged in battle with other tribes of Indians and 
they frequently carried their warfare far into the heart of their enemies' country. 
They were connected with Pontiac's conspirac}% he himself being an Ottawa, and 
thej r made a formidable foe to the Americans in the war of 1812. Some of the 
greatest Indian chiefs on the American continent wore the war paint and feathers 
of the Ottawas. But though they were very warlike and superstitious during 
their wild state, these Indians have shown superiority over other tribes since the 
advent of civilization in this country. They easily learned to speak the English 
language and readily accepted the manners and customs of the paleface. They 
generally listened attentively to the teachings of the early missionaries, through 
whose efforts much was done toward their civilization, and the remnant tribes 
are rather more enlightened than the Indian is generally depicted on the average 
mind. 



A [^EGEND of 

LITTLE TRAVERSE BAY 

ANY moons ago, when the Indians chased the deer through this then 
wild territory, and the squaws rocked their papooses to sleep 'neath the 
shade of the sheltering pines, there dwelt on the banks of Little 
Traverse Bay a peaceful band of Ottawas, who delighted more in the chase than 
in unfriendly encounters with neighboring tribes. They were presided over by 
Ma-gee-we-non, a great warrior and hunter, and for years they had dwelt in 
peace upon these shores, nothing ever occurring to mar their happiness, for 
they greatly loved their chief. 

During his peaceful reign, a son was born to Ma-gee-we-non, which was his 
father's joy and pride. With the greatest delight the old chief spent most of his 



16 THE OTTAWAN 



time teaching his boy to shoot the arrow and throw the spear, and making him 
acquainted with all the knowledge necessary to any Indian brave's education. 
But in spite of all that was done to make the young man a great chief, he early 
evinced traits of a diabolical character; although an adept in the use of his 
weapons, it became apparent that he was possessed of the evil spirit. He grew 
to large and ungainly proportions and became a human monstrosity. He delighted 
in torturing his people and did all sorts of things to annoy them. The following 
is an example of this fiend's machinations: 

One day while out fishing, not being able to catch anything, he became 
angry and sought the feeding ground of the dreaded sea serpent, which he cap- 
tured and turned loose in the village of his people, where the enraged reptile 
killed many of the inhabitants and committed all sorts of depredations. 

The people in horror, called this evil man Motchimanitou (devil), and his 
father, Ma-gee-we-non, seeing his son's fate, killed himself in despair. 

Finally, the people saw that in order to insure their safety, they must get 
rid of this Motchimanitou. A great council was held and the warriors turned 
out en masse to get him, dead or alive. But of no avail. He seemed to possess 



LEGEND OF LITTLE TRAVERSE BAY 17 



a charmed life. He never could be seen, but each morning the inhabitants would 
wake to find some new mischief but no signs of the perpetrator. 

At last, after many days of searching, he was discovered, nestled among 
some sand dunes on the shore, fast asleep. Without losing any time the natives 
bound him with wampum ropes and when he awoke he was helpless. His captors 
placed him in a canoe and taking him far out into the bay tied huge stones to 
his neck and threw him overboard. But the end was not yet. As he reached 
the water, by his exertions to get loose, he caused such a sea that the canoe was 
upset and all its occupants drowned. 

Thus ends the story of the Motchimanitou. Whether it be true or not 
remains a myster)', but at the head of the bay there lie six sand hills in such a 
position that the valleys between them form the perfect mold of a man — the 
place where the Indians claim the Motchimanitou was asleep when captured, and 
to the present day, when great tempests rage at sea, they say: "Oh, it's only 
Motchimanitou trying to get out of the water." 



\ 




HARBOR SPRINGS FROM THE WEST, AND HARBOR POIX1 



I 'ARBRE CROCHE MISSION 
L o 

(HARBOR SPRINGS) 

\ /HO the first explorer was that entered Little Traverse Baj- is not defi- 

YY nitely known. It was probably one of the early French voyageurs who 

traded with the Indians of the Mackinac country. Perhaps Nicholas 

Perrot, who stayed at Mackinac Island about 1665 and who made frequent visits 

along- the coast in different directions, was the discoverer of La Petit Travers. 

It was about the time of Pere Marquette's residence at Point St. Ig-nace, 
however, that the first mission was established on the shores of Little Traverse 
Bay, although by whom it was established is not known. Father Marquette 
went to St. Ig-nace in the spring- of 1671 with the Huron Indians who were driven 
away from the mission of the Holy Ghost at La Pointe de St. Esprit, Chequa- 



20 THE OTTAWAN 



megon Bay, at the western extremity of Lake Superior, by the Nadouessi, a war- 
like tribe of Indians who inhabited the banks of the Mississippi river. 

The mission at Little Traverse Bay may have been established by Frather 
Dablon, who built a chapel at Michilimackinac the winter before Marquette's * 
arrival there. 

Whether there was a resident priest at the mission at the start we cannot 
ascertain, but if there was he probably did not remain any great length of time. 
In 1695 we find that it used to be attended by the Fathers stationed at Macki- 
naw, and the baptismal records are still preserved at St. Ignace. The first 
entries are of 1741, and the last of 1765, by Father du Jaunay, acting- Cure of 
Michilimackinac. 

Probably the reason that there was no resident priest at Little Traverse Bay 
is because there were not so many Indians at that point as at the other missions. 
However, the number steadily increased, as the surrounding's were favorable. 

* There is nothing to prove tbat Father Marquette was ever at Little Traverse Bav, but there is certainly no 
record to prove that he was not, and it is quite probable that he was. as it is not far distant from Point 
St. Ignace, where he resided for a considerable length of time, and there was a large number of Indians then 
residing at the bay. 



L'ARBRE CROCHE MISSION 21 



Fish and game were abundant, and many of the Indians had fields of corn. They 
were also very ingenious and made baskets, mats and bags from the bark of the 
basswood tree, which were handsomely colored with dyes they manufactured from 
different roots and barks they found in the vicinity. They also made many 
useful articles from birch bark. But though they were somewhat more advanced 
than other nomadic tribes, they were very superstitious. Seven miles west of the 
mission, on the banks of a small stream, was a large wooden idol, painted and 
bedecked with feathers and other finery, which they worshipped and to which 
they offered sacrifices. This was as late as Father Baraga's time in 1831-2. 
The chapel was located on the north side of the bay, at the present site of the 
Catholic church at Harbor Springs, and was known as L'Arbre Croche mission. 
L'Arbre Croche village proper was located about thirteen miles further up the 
coast and at one time was the largest Indian village south of the Straits of 
Mackinac. It was at that point where the Menominees, Chippewas and Ottawas 
held council, in July of 1763, after the massacre of Fort Michilimackinac, *when 

•Some historians claim that the name of the chief who presided over the Indians of L'Arbre Croche at the time 
of the council is not known, but Dr. Leach informs us that it was Ne-saw-kee, a great Ottawa, whose great grandson, 
Ne-se-wa-quat, still resides in Harbor Springs and is the rightful chief of the Ottawas. 



22 THE OTTAWAN 



the Ottawas had with them several English prisoners. The name is of French 
origin meaning- "the crooked tree" and was given to the place on account of a 
large distorted pine tree which grew near by. The name was sometimes applied 
to the entire western coast of Emmet County, south of Cross Village. 

After the time of Father du Jaunay the L'Arbre Croche Indians seem to have 
been left to themselves, though they may have been occasionally visited by a 
priest. 

In 1825 Rev. Father Peter De Jean, arrived in the Little Traverse region and 
built a church at Seven Mile Point, but as it proved unsatisfactory, the mission 
was moved to the site of the old L'Arbre Croche mission, where a little log 
church was built by Father De Jean in 1827. During his stay at the new L'Arbre 
Croche mission Father De Jean conducted a day school for Indian children. 

On the 21st of April, 1821, the mission was taken charge of by Father 
Baraga, who arrived from Cincinnati. A few weeks later Bishop Fenwick 
arrived and installed the zealous priest as pastor. "Happy day!" says he, writing 
to the Leopoldin Society, "happy day, which has placed me in the midst of the 



L'ARBRE CROCHE MISSION 23 



wild Indians, with whom I will stay, if it be the will of God, until the last 
breath of my life." 

He was well liked by all the Indians and held services in the little church 
morning- and night. He was assisted by an Indian chief, who read aloud from 
an Indian prayer book. Father Barag-a lived in the greatest poverty. His pastoral 
residence was a rude log hut covered with bark, and when it rained he was 
compelled to spread his cloak over his books and papers to keep them from get- 
ting- wet, but it is said of him that he felt happier than a millionaire in his 
palace. During his stay at the L'Arbre Croche mission he baptized 461 Indians. 
In 1832 he printed an Ottawa prayer and hymn book. He left the mission in 
1S33 and afterwards labored at different points on the upper peninsula. In 1853 
he was consecrated Bishop of Sault Ste. Marie, the L'Arbre Croche Mission then 
being- in his diocese. 

A long list of priests succeeded him at the L'Arbre Croche mission, Father 
Pierz and Father Zorn each remaining a long- term of years. 

The old church that attracted so many tourists in later years was erected 
about 1839. Many of my readers have no doubt been shown through the old 



24 THE OTTAWAN 



building by Margaret Boyd, an educated Indian woman, who went by the famil- 
iar name of "Aunt Margaret." She died at an advanced age in 1892. By a 
singular coincidence the old church which she had attended since its erection, 
and with which she had been so intimately connected, was torn down the same 
year of her death. 

One of the priests, Father Lantishar, who was at the mission from 1856 to 
1858, afterwards went to Northern Minnesota, and was frozen to death upon the 
ice while attempting to cross a lake in midwinter. 

During the summer of 1884 the Franciscan Fathers were given charge of the 
mission. They immediatel}' erected a number of large buildings, among them a 
three-story schoolhouse for the benefit of the Indian scholars, who now number 
about 200. The school is in charge of one of the brothers and three sisters. 
They are indeed doing a work of charity. The scholars get their schooling, 
board and clothes free of charge. 

The Catholic cemetery was formerly located directly back of the church, but 
a few years ago every foot of space was used, and a tract of land was purchased 
north of the village. The old cemetery was an odd looking spot. The Indians 



L'ARBRE CROCHE MISSION 25 



profusely decorated the graves of their departed friends and relatives with 
artificial paper flowers of all kinds, which they made into wreaths and crosses, 
and which they also hung - in great profusion upon the little whitewashed fences 
surrounding- the mounds. 

The little village which grew up about the mission was given the name of 
Little Traverse, taken from the French name of the bay upon which it is situated. 
In 1853 continuous operations relating- to the village began when Richard Cooper 
arrived and opened a small general store. From that time the white population 
has had a steady growth. Since the whites have inhabited this place a number 
of old implements and other ancient articles have been unearthed near by, show- 
ing that this region must have been inhabited at some early date by a class of 
people quite highly advanced in civilization — probably the Mound Builders. 

For a number of years the village was of exceptional importance, on account 
of its being the headquarters for the payment of the treaties made with the 
Indians of this section, and hundreds of the natives nocked to the place each 
year to receive their annuities from the government. 

In 1881 the town was incorporated and the name changed to Harbor Springs, 



26 



THE OTTAWAN 



which was suggested by its two leading advantages. The town now has a popu- 
lation of about 2,000. 

Nature has done much for Harbor Springs, and as a summer resort it has 
no superior. The town is growing rapidly and is bound to become one of the 
leading cities of northern Michigan. 




:hapel built at la petite traverse by father de jean in 

(from an old drawing) 



pETOSKEY M^ 



vJ 



I HE next Mission to be founded on the shores of Little Traverse Bay was 
at Muh-quh Se-bing (Bear River), now Petoskey, on the south side. 

The Indian village on this side of the bay was originally at Muh-quh 
Ne-bi-sing (Bear Lake), the source of Bear River. It was founded by three Ottawa 
Indians, Pa-ba-ma-sha, The Sailor, A-ne-moose, Little Dog, and Moon-a-ba-tum. 
The first Indian to locate at the mouth of Bear River, or Bear Creek, as it is 
commonly called, was Sa-ga-na-kwa-do, Rising Cloud, about 1825. Shortly after- 
wards the village at Bear Lake was moved to the mouth of Bear River. The 
Indians never settled very thickly at this point on the bay. Up to 1851 nothing 
of importance transpired, when a few Indian families moved there from Old 
Mission on Grand Traverse Bay. Shortly after this Mr. P. Dougherty, who was 








PETnSKEY FROM THE SOUTHEAST 



PETOSKEY 29 

conducting- a Presbyterian school at Old Misson, was requested by the Indians 
to start a school at Bear River. He at first declined, but was afterwards pre- 
vailed upon to visit the place, which he did in 1851-2, making a favorable report 
to the Presbyterian Board of Missions, under whose authority he was acting-. 
The board accordingly appointed Mr. Andrew Porter, a former teacher at Old 
Mission, to take charge of the new school which he did in 1852. With much 
difficulty he succeeded in erecting a small building on what is now the Jarman 
farm, west of Petoskey. Mr. Porter found the Indians kind and friendly, he 
never having to turn a key to prevent their stealing. He reposed the utmost 
confidence in them. Their principal living was "min-da-min-a-bo," or corn soup. 
They took great interest in their school, and many learned to read and write. 
After the government established Indian schools this one was adopted, and Mr. 
Porter was paid a salary as teacher. In 1871 the funds set apart for this purpose 
were exhausted and the Mission was discontinued. 

In 1865 Hazen Ingalls, the first permanent white settler, arrived and pur- 
chased a little mill, which was built by a nephew of Mr. Porter in 1862. Mr. 



30 THE OTTAWAN 



Ingalls immediatel}' set the mill in operation, and opened a little trading store, 
the first business place on the south shore of Little Traverse Bay. 

The year 1873 viewed the commencement of the metropolis of the Little 
Traverse Reg-ion, which was named Petoskey in honor of Neyas Bedosega, an 
Indian, who owned all the land in the vicinity. His last name translated means 
"the Rising Sun," a fit name for the city that now casts its rays of influence 
over the entire region. The same year the postoffi.ee was moved to the new 
settlement, Fox, Rose & Buttars commenced selling goods in a little log cabin 
and shorty afterwards the G. R. & I. Railroad was finished to this point. The 
general settlement of Emmet Count}- was delayed on account of its lands being 
held subject to Indian treaty, but when, in 1874, the eastern townships came into 
market and two years later the remainder of the count)- was opened for settle- 
ment, the village entered upon its great career. Since that time the growth of 
Petoskey has been phenomenal. It is now a city of about 4,000 inhabitants and 
has justly been termed the "Pearl of the North." 



{- {ARBOR POINT 

\ _ /HEN traveling facilities connected Little Traverse Bay with the larger 

YY cities, many tourists were attracted to its shores by the beauty of the 

surrounding- country; resorts were established and pretty cottages erected, 

and each summer brought hundreds of people who sought the healthful climate 

and invigorating breezes of the bay. 

One of the first resorts to be permanently established was on a point which 
curves gracefully into the bay directly in front of Harbor Springs, and which 
thus forms one of the best harbors on the Great Lakes. The resort was named 
Harbor Point. 

This beautiful bit of land was first purchased from the Indians by Rev. 
John B. Weikamp, a Franciscan monk, who arrived from Chicago in 1855, for 




NORTH SHORE OF HARBOR POINT 



HARBOR POINT 33 



the purpose of establishing- a mission for the Indians. He paid $100 for the piece 
of ground. He afterwards found that it was insufficient for his purpose, how- 
ever, and removed to Cross Village. 

The first resident at Harbor Point was C. R. Wright, of St. James, Mich., 
now a respected citizen of Harbor Springs. He moved to Harbor Point in 1853 
and engaged in the cooper business. His house and shop were located near the 
end of the "Point." He remained there until 1856, when he returned to St. 
James. 

In 1878 the land was purchased by a company, incorporated as the Harbor 
Point Association, and opened as a resort the following year. Harbor Point is 
now covered with handsome cottages, and is the pride of Little Traverse Bay. 



L EGEND OF HARBOR POINT 



I HE Indians say that at one time Harbor Point was an island, separated 
from the mainland hy quite an expanse of water. It was a favorite haunt 
for game of all kinds, as it was seldom visited by man. 

During- the time the "Point" was in that condition, the Indians of this 
region were ruled by a Great Spirit who resided on the Isle of Mackinac, and 
who went by the name of Potch-i-nong". 

This Great Spirit possessed wonderful powers and influences and he was 
greatly feared by his subjects, who obeyed and honored him in all things. He 
ruled his people with a mighty hand and woe to him who dared disobe}^ his 
commands. 

Besides his earthly subjects, Potch-i-nong presided over many fairy beings 



LEGEND OF HARBOR POINT 35 



who came and went at his bidding- and who made his home merry with their 
shouts and laughter. The loveliest of these strange beings was Wa-ka-sa-mo-qua, 
the Great Spirit's only daug-hter, who was as pleasant and kind as she was 
beautiful. But unlike the rest of her proud companions she used to mingle with 
the people of the earth, much ag-ainst her father's wishes. Potch-i-nong had 
always boasted of his fine blood and bravery and said he would rather see 
his daughter killed than have her marry among the mortals. She, however, con- 
tinued her visits to the earth and fell in love with a young- chief, Wen-de-ba-jig-, 
handsome and brave, who resided on the mainland. 

Potch-i-nong- learned of the disgraceful affair, and summoning his daug-hter, 
told her that she must stop all nonsense with the young chief and thus prevent 
dishonor and disgrace from falling- on the family. He had already given his 
daughter's hand to a noted Southern Motchimanitou, who was wealthy and 
powerful like himself, but Wa-ka-sa-mo-qua was as bent in her inclination as 
her father, and would not hear of her marriage to this evil one. 

In vain did Potch-i-nong interpose. Wa-ka-sa-mo-qua loved Wen-de-ba-jig 
and did not hesitate in telling her father that she intended to marry him. 



36 THE OTTAWAN 



Finally Potch-i-nong, seeing' that he could not dissuade his daughter, decided 
to have Wen-de-ba-jig put to death. 

Wa-ka-sa-mo-qua learned of her father's evil determination, and when night 
had folded its mantle o'er the Fair}' Isle, she went with all haste to her lover 
and informed him of what she had heard, and enveloping him in a cloud she 
rendered him invisible and immortal. They then embarked in a canoe and made 
their way to the Western shores of Me-ne-sha-ing, the small island in Little 
Traverse Bay, and pitched their tent. 

Here they lived in happiness for man}' moons, but one evening - when Wen- 
de-ba-jig had returned from the chase across the bay, his canoe loaded with the 
game he had slain, he was amazed to find a deep pool where his lodge had 
stood, and upon the bank, smiling derisively at him, was the Motchimanitou. 
He told Wen-de-ba-jig- that he had taken his wife to dwell with him beneath the 
wave, but promised the pleading husband that he would return her when the 
island and mainland would become connected by solid ground. 

Wen-de-ba-jig - at once set to work upon the ta^k that would restore to him 
his faithful wife, for a Great Spirit, no matter how bad, never breaks his word, 



LEGEND OF HARBOR POINT 37 



and after many centuries of toil the tireless worker succeeded in making the 
island and mainland one, with the exception of the spot where the pool stood, 
which from its great depth was known as the "Devil's Pond," and the filling' of 
which was a task beyond the power of Wen-de-ba-jig. 

The Motchimanitou's voice could often be heard from the pond shouting 
mockingly at the indefatigable toiler, and, until the pond was filled by the refuse 
from the little sawmill located near b}', it was necessary to quell his spirit by 
occasional incantations and the firing of volleys into the pond, accompanied by 
other ceremonies of "shooting the devil." 

If the Motchimanitou was willing to accept the sawdust as solid ground the 
union of the long separated couple, when the last load was dumped into the 
pond, can be imagined. 



^/ E-QUE-TON-SING 

E-QUE-TON-SING is a picturesque spot one mile east of Harbor Springs. 
The resort comprises about 80 acres of land donated to the Presbyterians 
by the citizens of the latter place. In 1877 a Presbyterian committee, 
which met at Elkhart, Ind., accepted the gift, and the resort was established 
under the name of the Presbyterian Resort. The Indian name of the place was 
Wa-ba-bi-kang, meaning a white gravelly shore. The resort was afterwards 
called We-que-ton-sing, which was taken from the Indian name of Little Traverse 
Bay. The Indians tell no legend of the place but it is connected with their 
happy hunting ground in the following manner: 

the Indian's heaven. 

Long before the paleface had ventured upon the Indian's native land, there 



40 THE OTTAWAN 



dwelt upon the banks of Lake Michigan, near We-que-ton-sing, a squaw upwards 
of four score years, bent with age, who went by the name of No-ko-qua. She 
had a son who was the wonder of his tribe. He excelled in the chase; as a 
runner he could not be beaten, and in battle he always captured the most scalps. 
His name was Wa-sa-ko-um, which means a great light. 

One night, after returning from a hunt in which he had been very successful, 
Wa-sa-ko-um was taken suddenly ill, and before dawn he lay unconscious upon 
his couch of skins. 

For several days he remained thus, his aged mother constant^- at his bedside, 
until she too, from sheer exhaustion, was compelled to lie down. She had not 
rested long before she was awakened by a blood-curdling war-whoop, which 
echoed loudly through the still night air. She arose and beheld her son arrayed 
in all the paraphernalia of war. Before she could catch hold of him he uttered 
another piercing cry and bounded out of the door. His mother, thinking that 
he had left his bed in a delirium, started in pursuit. 

"Wa-sa-ko-um! Wa-sa-ko-um!" she cried, but Wa-sa-ko-um paid no attention 
to her entreaties, running only the faster. While pursuing him she noticed that 
he did not run upon the ground, as she did, but a little in the air. 



WE-OUE-TON-SING 41 



All the rest of that night she followed him as best she could. Finally she 
came to a broad river in which a splashing- tree seemed to say in mournful tones, 
"pon! pon! pon!" A little distance away she saw an Indian wigwam, to which 
she went and knocked. An old man made his appearance, who, in surprise asked 
her what she wanted. She asked him if he had seen her son. 

"Yes," he replied, "I saw him. I am stationed here by Kitchi Manitou 
(the Great Spirit) to brain all people who may pass this way, so they can forget 
their worldly troubles and forever enjoy themselves in the happy hunting grounds 
which lie beyond the river. The noise which you hear in the water made by 
that large tree, is the Great Spirit's call for the dead. Your son passed here a 
short time ago, but being only in a trance, he could not taste the fruit which 
lies yonder," and he pointed to a huge strawberry, which was covered with tooth 
marks made by departed warriors. 

"Go," he said, "and you may overtake your son, but, beware! for you are 
traveling on the road of the dead," and with that he left her. 

No-ko-qua then started across the river. She noticed that the water beneath 
her was filled with minnows. Then the old man, who had just left her, seeing 



42 THE OTTAWAN 



how hard it was for her to cross, came to assist her. While there he told her 
the little fishes were the souls of infants who could not cross the river, and 
becoming exhausted, fell into the water. 

No-ko-qua followed her son for two days more, and on the second day, just 
as the sun was sinking-, she arrived at another wigwam on the edge of a large 
clearing. She knocked and was admitted by a squaw as old as herself, who said 
she too had followed a son under similar circumstances; and, although he came 
every night and danced and enjoyed himself in the clearing, she could not cap- 
ture him for he was really dead. She bade her guest remain with her a little 
while and she would show Wa-sa-ko-um to her, for she had seen him the night 
before. 

They waited together outside the tent and just as the moon showed its silvery 
beams dark shadows glided into the opening, dancing and shouting to the music 
of the tom-tom. 

One of the last to enter was a young brave who did not seem to enjoy him- 
self as the rest, but kept clasping his hands to his head and crying, "My head 
is heavy! My head is heavy!" 



WE-OUE-TON-SING 43 



This No-ko-qua recognized as her son, Wa-so-ko-um, whose distress was 
caused by his brains, which the old man stationed at the river had been unable 
to remove, because Wa-sa-ko-um was not dead. 

No-ko-qua then did as her hostess told her, and when Wa-sa-ko-um, brushed 
by her she grasped him. With the help of the other old squaw she succeeded in 
putting - him into a sack of wampum rope, which had been provided for the pur- 
pose, and bound him fast. Then by a series of sweats they brought him back 
to consciousness. 

No-ko-qua and her son remained with their kind hostess some time, watching 
the festivities of the dead each night, but as they were unable to share in their 
happiness, they returned to the land of the living, and Wa-sa-ko-um never tired 
till the day he died, of relating his experience in the happy hunting ground. 

The Ottawas still cherish many superstitions based on this legend. They 
pick the strawberry with the utmost reluctance, because the legend says it was 
the fruit of life; and they never kill little minnows because their fathers thought 
they were the souls of departed children. 




*9l 



- '.""^^ 



BAY VIEW FROM THE NORTHEAST 



g» AY VIEW M^ 



B 



AY VIEW "the beautiful" has the distinctive honor of attracting- more 
visitors each summer than any other resort on Little Traverse Bay. 
Students from all parts of the world come to her classic shores, 
where they can enjoy a peaceful vacation, combining' pleasure and education, as 
her facilities for both are unsurpassed. 

The resort was established in 1875, the land having- been selected b}- a com- 
mittee from the M. E. conference and donated to the Methodists by the citizens 
of Petoskej'. The dedicatory sermon was delivered by Dr. Pilcher the following 
year. 

When the Indians are told of Bay View's educational advantages, they onl}- 
laugh and say: "No wonder, that was the home of Ne-bwa-ka-o-ge-ma." 



46 THE OTTAWAN 



Ne-bwa-ka-o-ge-ma was a very learned Indian, his name signifying - the wise 
chieftain. Although the most of his people resided on the north side of the bay, 
Ba)' View seemed to have a strange fascination for him, and he built himself a 
house there and called it " Ba-she-kan-da-quck ne wig-wam," which means "my 
beautiful home." 

Often after he had returned from the chase Ne-bwa-ka-o-ge-ma would sit on 
the shore near his wig-warn and watch the setting - sun and after night had 
spread her sable folds he would meditate on the moon and stars. It is related of 
him that he composed poetr}' which he took great delight in reciting to his 
subjects. 

The following stanza, which has been handed down from generation to gen- 
eration among the Indians, is said to have been composed by Ne-bwa-ka-o-ge-ma: 

Anawe awe waiabine wing-wed 

Agimakang- jajaie nindakimina, 
Aka dash wi wika odamakasin 

Wadashi minawanig'O kioseiang-. 



BAY VIEW 47 



TRANSLATION. 

Although the cruel paleface 

In our land can now be found, 

He will never find a place 

In our happy hunting' ground. 



He was found dead one morning on the beach, where he had remained all 
night trying- to make out what the stars were. 

He was buried near the spot he loved so well, amid the sorrow of his entire 
tribe. 










"_■•?: .":.' 4 its 



Sgfe" 









»e^^fe^ 



KOARIXt; BROOK NEAR ITS MOUTH 



LEGEND OF. 



ROARING BROOK Hl» 



1 ") OARING BROOK is the youngest of the Little Traverse Bay resorts, hav- 

I >T ing- been opened in 1894 by a number of Lansing- capitalists, but it is by 

^ no means the least promising-. It is situated one and one-half 

miles east of Harbor Springs, and has the most picturesque view of any resort 

on the bay. The Indians tell the following legend of the beautiful little stream 

which courses through the grounds, and from which the resort derives its name: 

Years and years ago, where the pretty town of Harbor Springs now stands 

and scattered along the shores of Little Traverse Bay, was a quaint little 

Indian village. Game and fish were plenty, the wigwams of the inhabitants 

were adorned with the best and softest of furs, and contentment and happiness 

reigned supreme. They were ruled over by a chief who was supposed to possess 











SCENE OX LITTLE TRAVERSE BAY NEAR MOUTH OF ROARING BROOK 



LEGEND OF ROARING BROOK 51 



supernatural powers, and the Great Spirit had blessed him with an extremelj' 
beautiful daughter whose hand was sought by all the young braves of the village, 
among whom was Neoma, a young man who was considered the best warrior 
and hunter in the tribe. 

Winona, the chief's daughter, returned the young man's affections, but 
Neoma had a rival, Motchimanitou, an evil spirit, who dwelt in the vicinity of 
Roaring Brook and whom the chief wished his daughter to marry, hoping thereby 
to gain more power and influence. 

Neoma asked the chief for his daughter's hand, but was rejected and Winona 
was imprisoned in a separate wigwam with guards placed at the entrance, so 
that the lovers might not elope. 

But 'tis said that " Love laughs at locksmiths," and so one dark night 
Neoma stole into Winona's prison, first drugging the guards with a potion he 
had obtained from an old witch who resided on the outskirts of the village. 
Winona was only too glad to regain her freedom and join her faithful lover. 
They embarked in a birch bark canoe, which Neoma had provided for the occa- 



52 THE OTTAWAN 



sion, and fled to an island far out in Lake Michigan, where the twain landed, 
pitched their tent, and for a time lived happily together. 

But Motchimanitou, being- an evil spirit, soon learned the whereabouts of 
Neoma and his bride, and one day when Neoma was in quest of game, hied him- 
self to the secret wigwam and abducted the winsome Winona, whom he carried 
to his home — a dull, dark cave in the woods near Roaring Brook — where he 
imprisoned her. 

Neoma soon returned home, and missing his bride, spent many weary hours 
of anguish, but at last surmised the cause of her disappearance. He immediately 
started in pursuit of Motchimanitou but arrived at the latter's rendezvous too late 
to rescue Winona and was only met by the jeers and mocking laughter of 
Motchimanitou. With a heavy heart he lingered about Winona's prison, con- 
triving many plans by which he might rescue her, but he failed in all his 
attempts. 

Meanwhile Winona became heart-broken and despondent and she shed manj- 
tears. She rapidly failed in health, until she was only a mere skeleton of her 
former self, and in a short time she crossed "the dark river of death." 



LEGEND OF ROARING BROOK 



53 



Neotna was overwhelmed with grief, and disheartened he climbed one of the 
high trees near where Motchimanitou dwelt, and with a weird, plaintive death 
song threw himself to the foot, over 75 feet below, striking in the waters of 
Roaring Brook, which upon his death, caught up the sad air and ever since has 
murmured the death song of the departed warrior, which noise has given rise to 
the name of " Roaring- " Brook. 



• vi 




ROARING BROOK INN 



'■""•Wl 






OLD INDIAN CEMETERY AT CROSS VILLAGE 



r. ROSS VILLAGE 



'ROSS VILLAGE is situated on Lake Michigan, about 16 miles northwest 
of Harbor Springs, and is a small town of about 325 inhabitants, mostly 
Indians. The popular belief is that the first mission there was estab- 
lished by Pere Marquette, but this is not known for a certainty. Probably the 
formation of the belief lies in the fact that the Indians say it was established 
by "Kitchimekatewikwanaie," the Great Priest. 

When the explorers first landed at Cross Village, a large cedar cross was 
erected on the hill, from which the town derived its French name, La Croix, in 
Indian A-na-mi-a-wa-tig-on-ing. The Indians say it was placed by their request 
over the grave of a chief whom they greatly loved. The old cross has long ago 
succumbed to the elements and another erected in its place, about two rods from 



56 THE OTTAWAN 



where the first cross stood. This one also has been replaced several times, so 
that it would be impossible to find the exact position of the first cross. The 
present one is probably the fifth or sixth. 

Who the priest was that first had charge of the La Croix mission is not 
known. Indian traditions say that the first priest at La Croix was well liked 
and converted many of their number. It was probably Rev. Father du Jaunay. 
He stayed at La Croix nearly one year, and thinking that he had sufficiently 
civilized the Indians, he decided with their aid, to celebrate Corpus Christi in an 
appropriate manner. A large number of the L/Arbre Croche mission Indians 
were invited to attend the ceremony. They arrived at La Croix the evening 
previous. During the night two Indians became involved in a quarrel over a 
girl. The members of the two missions took sides and a terrible massacre 
ensued in which ten braves were killed. When morning came the priest gazed 
in horror on the dead bodies, and washing his hands of the affair, he embarked 
in a canoe and left the spot forever. 

When the Catholics returned and re-established the abandoned missions in 
the Little Traverse region in 1825, a church was built at La Croix by Father 



CROSS VILLAGE 57 



De Jean. The history that is left of the mission is very meagre. The village 
at that time was located below the hill. 

The old church which now stands near the center of the village, was erected 
about 1848 by Father Mrak. The last priest to have charge of the mission was 
Father Sifferath in 1868. 

In 1875 the name of the town was changed from La Croix to Cross Village. 



r.ROSS VILLAGE CONVE NT 



I N the spring-time of 1854 there arrived at Little Traverse a small Mackinaw 

J sail boat, carrying - a Catholic priest and a few brothers and sisters of the 

order of St. Francis. The villagers gazed at them in wonder as they 

landed. The priest, Rev. Father John B. Weikamp, informed them that he 

intended to establish a convent in their midst, and wished to buy some of their 

land. 

Father Weikamp was a German by birth, having emigrated from Prussia in 
1850. He had lately been at the head of a large Catholic institution in Chicago, 
but his building having burned down, he decided to labor as a missionary among 
the Indians. After he had been at Little Traverse some time he decided to 
purchase Harbor Point and offered the Indians $100 for the piece of ground. 




CROSS VILLAGE CONVENT 



CROSS VILLAGE CONVENT 61 



After much parleying- the Indians accepted the proposition, but after the pur- 
chase had been made Father Weikamp thought the land insufficient for his 
purpose and tried to purchase more. The rest of the land in the vicinity, how- 
ever, was held in trust for the Indians and could not be bought. Father 
Weikamp therefore went to Cross Village and purchased a tract of 2,000 acres 
from an Indian. In the spring- of 1855 he and his followers removed to that 
place and began the construction of the large wooden building which has since 
been known as the Cross Village Convent. 

Father Weikamp himself superintended the work, but the manual labor was 
done almost entirely by the Indians. By January it was nearly completed, and 
several more brethren and sisters were added to their small congregation. The 
organization was entitled the Benevolent, Charitable and Religious Society of 
St. Francis, in honor of their patron saint. 

For many years the society thrived. Land was cleared, a gristmill, saw- 
mill and shops were erected, besides a parochial school for Indian children. The 
priests were excellent farmers, and the crops and stock they raised made the 
convent self-supporting. Up to the time the convent was closed, anyone desiring 



62 THE OTTAWAN 



to know anything- about Emmet County farming - was always directed to the Cross 
Village Convent as evidence of the good farming- qualities of our soil. 

For about 35 3 r ears Father Weikamp remained monarch of his little domain, 
daily making- three hours of meditation before a skull and cross bones placed on 
a sepulcher, which he always kept in readiness for his remains. Visitors to the 
convent were alwa3^s treated courteously by the kind-hearted monk. 

Since the death of Father Weikamp, a few years ago, however, the society 
steadity dwindled in numbers, and in the fall of 1S94 the convent was closed, 
the members going to Joliet, 111., the headquarters of the Franciscan order. 

In the spring of 1895 the work of destroying - the old land mark began, 
when Rev. Father Anthony, who had made it his home for 35 years, purchased 
the property and with the approval of the entire region, decided to preserve 
what was left of the famous old building-. 



R EAVER ISLAND 



.... AND ITS .... 

MORMON KINGDOM 



B 



BY CHAS. J. STRANG, ONE OF "KING" STRANG'S SONS 

EAVER ISLAND, the largest in Lake Michigan, lies about thirty miles 
northwest of Little Traverse Bay. From 1850 to 1856 this island was 
" === ~ the headquarters of a band of people who assumed for themselves 
rights and prerogatives contrary to the spirit of our constitution and laws, and 
whose acts made a considerable portion of the history of the Traverse region for 
that decade. The rise and fall of the "kingdom" which then flourished there 
will always be a prolific subject for writers who visit this northern country. 

These people called themselves "Latter Day Saints," but they were better 



BEAVER ISLAND 65 



known as Mormons. Their leader was James J. Strang - , who called himself a 
"king - ," and assumed many of the prerogatives of a monarch. 

Mr. Strang- was born in Scipio, N. Y., March 21, 1813, but grew to man- 
hood in Chautauqua County. His education was obtained in the public schools of 
the county, closing - with a course in the Fredonia Academy. He studied 
law, and was admitted to the bar. In 1843 he settled in Burlington, Wis., 
and some time before the death of Joseph Smith, in 1844, he visited 
Nauvoo and became a Mormon. After Smith's death, Strang disputed with 
Brigham Young the right to lead the church, and succeeded in gathering 
quite a large following at his "stake of Zion " in Wisconsin. In 1847 he visited 
Beaver Island, and decided to establish his people there, founding the village of 
St. James, which was named in honor of himself. On July 8, 1850, he reorgan- 
ized his church and established the "kingdom," and from that day he was 
known as "King Strang." His authority was respected and obeyed by the 
"Saints," and as cheerfully hated and opposed by the "Gentiles." He controlled 
the Mormon vote, and was elected to the Legislature of 1853, and again in 1855. 

The practice of "consecration" led to many conflicts between the Mor- 



66 THE OTTAWAN 



mons and Gentile fishermen in that vicinity. Such expressions as "The 
earth is the Lord's, and the fullness thereof," and, "We are the Lord's chosen 
people, " stilled the consciences and justified the use of property lawfully owned 
by others, yet it is undoubtedly true that many depredations were committed by 
irresponsible persons and deliberately charged to the Mormons. 

Mr. Strang - had frequent collisions with the authorities at Mackinac, but 
with his knowledge of the law, and his readiness in debate, he cleared himself 
from every charge. At one time the Sheriff of Mackinac County hunted him three 
days in the wilds of the island with a posse of ten whites and thirty Indians, 
and offered a reward of $300 for his body, dead or alive, but Mr. Strang eluded 
them and avoided arrest. 

In the spring of 1856 matters reached a crisis. A resident of the island, 
Mr. Thomas Bedford, had been publicly flogged by Mr. Strang's authority, and 
he determined to have revenge. He enlisted the support of a few others, among 
them Mr. Alex. Wentworth, and they decided to kill Mr. Strang. The oppor- 
tunity came on June 20, when the U. S. steamer Michigan was in the harbor at 
St. James, Strang was fatally shot, after which Bedford, Wentworth, and some 



>.t 




i i 



im 




UDENCE OF JAMES J. STRANG ON BEAVER ISLAND FROM 1850 TO 1856 



68 THE OTTAWAN 



others were taken to Mackinac, "tried," and acquitted. After the acquittal, 
Bedford and his friends organized a company at Mackinac and other points near 
the islands, and returned to St. James and drove from their homes every Mormon 
except a very few who were willing to renounce their religion. Strang's house 
and printing office were ransacked and robbed of everything- of value; the taber- 
nacle was destroyed, and the property of the Mormons confiscated and divided 
among the raiders. Warning - was served on the Mormons to leave the island 
within a specified time. The warning was heeded, a few going to the mainland 
near Charlevoix, but the main body proceeded to Milwaukee and Chicago. Mr. 
Strang- was removed to Wisconsin, where he died July 9, 1856. 

Strang-'s house, which has been raised by recent writers to the dignity of a 
"royal palace," was substantially built of hewn logs, and after the dispersion of 
the Mormons it became the mecca of relic hunters, and so continued until 1892, 
when it was destroyed by fire. 

Of the present residents of the village of St. James, the majority are Irish 
Catholics, many of them having gone there directly from Ireland. The principal 
occupation of the people is fishing, and they live happy and contented in their 
island home. 



o -. an INDIAN LAWSUIT 

SOMETIME during- the year 1830, Dun-a-age-ee, an Indian, killed his 
niece, a beautiful girl of sixteen summers, near Seven Mile Point. 

The Indians knew that Dun-a-age-ee had committed a terrible crime, 
and the friends of the young girl wished to punish him as the white people did 
their criminals, but as they had no method in their native customs of disposing 
of such cases, except by barbaric forms, they went for advice to Col. Boyd, a 
white haired veteran of the war of the revolution, who resided at Mackinac 
Island, and who had much influence among them. Mr. Boyd, fearing to make 
enemies of Dun-a-age-ee's friends, told the Indians he would have nothing to do 
with the matter and advised them to mete out to the prisoner whatever punish- 
ment they found he deserved by some proceedings of their own. 

After much consultation, the chiefs decided to hold a lawsuit. So a large 



70 THE OTTAWAN 



wigwam was built on the bluff near Seven Mile Point and all the relatives of 
the murderer and his victim assembled and also a number of onlookers. 

On either side of the tent were long- benches, the relatives of Dun-a-age-ee 
on one side, and those of the murdered girl on the other, the oldest member of 
the family being' seated at the head and so on down. 

At the head of the tent on an elevated platform, sat A-pock-o-ze-gun, the 
great chief of the Ottawas, his person ornamented with feathers and beads and 
wearing his beautifully embroidered blanket, as was customary at great events. 
In the center of the tent were great piles of furs, blankets, butts of tobacco, 
guns, ammunition, etc. Outside were horses, cattle, in fact, everything that the 
Indians considered wealth, brought there by the relatives of Dun-a-age-ee to buy 
their kinsman's liberty. 

When the time for the trial arrived Chief A-pock-o-ze-gun arose and made a 
short, eloquent speech in his native tongue. He said they were not gathered to 
avenge the murdered girl, as their priest told them God would do that; but they 
were there for the purpose of making peace between the estranged kinsmen. 

He then produced a caluma (long pipe), from one of the medicine men pre- 



AN INDIAN LAWSUIT 71 



sent, and, filling - it with tobacco lit it by a flint and steel. After he had taken 
a long- puff he presented it to the first of Dun-a-agfe-ee's relatives, his father, 
who smoked it as a token of peace. 

The chief said, " Me-sa-gfwa-uck," which means "that's right," and passed it 
to the next man, who likewise took a puff, and so on, to the end of that row. 

The chief then passed the pipe to the first one on the other side, a girl, 
who, after some hesitation, took it and smoked. All followed her example, down 
to the first of two of the girl's brothers, who sat at the upper end. The 
brother shook his head and said "kaw" (no). 

The chief muttered "too bad," and taking - the pipe, emptied it of its con- 
tents. Then he refilled it, and lighting it, handed it to the last brother. 

"Kaw! kaw!" he said, indignantly, and turning - to his other brothers and 
sisters, who had smoked the pipe of peace, he rebuked them fiercely, sa3'ing- that for 
those few articles they were willing to sacrifice their sister's life, but that he 
would not rest till he had killed the villain. 

The friends of Dun-a-agfe-ee advised him to fly lest the brother kill him, and 
he accordingly left for the Saginaws, where he remained until the man who had 
sworn the vendetta was dead. 



B 



^i^SEA SERPENT 

ESIDES its natural beauties and historical interest, Little Traverse Bay 
presents another attraction of a peculiar nature which in late years has 
caused much interest throughout the country. We have reference to 
the famous sea serpent. The Indians have always claimed that some great 
marine monster inhabited the bay, but, of course, as these people are very 
superstitious, their belief should be given little credence. Yet the appearance 
of some strange creature in the waters of the bay may have had something to 
do with the origin of their legend. 

Several times in late years different persons claim to have seen while in a 
boat and oftentimes from the shore a great monster in the bay. 

On one occasion while a steamer was carrying a crowd of pleasure seekers 
from Petoskey to Charlevoix, a large number of the excursionists viewed together 
what appeared to be a long serpent making its way at a rapid rate through the 
water. 



THE SEA SERPENT 



73 



'Adrienne " while 



Many people, however, disclaim the stories and say it is all imagination. 
But if people are subject to optical illusions, the camera is not. The accompany- 
ing picture of the serpent was taken from the steam ferry 
crossing the bay 
from Petoskey to 
Harbor Springs in 
June, 1895. That 
it was not a log 
is vouchsafed for 
by the fact that 
it disappeared 
from view as the 
boat approached 
it. Whether the 
object was a liv- 
ing thing or not 
remains a mystery. 



^tiniAr-- -JitdLtHm 




74 THE OTTAWAN 



Some of the people residing- upon the bay, whose enthusiasm got the better 
of their judgment, obtained a distorted log and tried to palm it off as the sea 
serpent, but the object seen so many times in the waters of Little Traverse Bay, 
is something of a far different nature than an ordinary log. 

No doubt imagination has had much to do with this sea serpent, but it 
would not be very surprising if a marine monster of some description had taken 
a particular fancy to the surroundings of the bay and had made it his home, 
allowing himself to be seen just often enough to arouse the curiosity of the 
people. 



-S^INDIAN COMPANY 

^NE of the interesting features of the late Civil War was a company of 
Indian soldiers who fought under Grant from the battle of the Wilder- 
ness until the surrender of the Confederates at Appomattox Court House. 
"Company K, First Michigan Sharpshooters," was composed almost entirely 
of Indians from the Little Traverse Region. Of the 100 men who left to fight 
for their country, scarcely half that number returned. The company was organ- 
ized at Little Traverse in 1863 by Lieut. G. A. Graveraet, a gallant young 
soldier, who fell mortally wounded in the battle before Petersburg, after digging 
a grave for his father who fell by his side. 

Letters received home from superior officers stated that the Indians were 
among the best soldiers in the service. They entered each battle with vim and 
vigor and fought as gallantly for that same country under the stars and stripes 
as their ancestors did when they defended it from the whites under the feathers 
of the wild American Eagle. 



w 



EOSMA; THE OTTAWAS 



[ N READMOND township, 'neath the wide spreading- boughs of a large oak, 

)| is a mound which marks the last resting- place of one of the noble red 

men of the forest. 

Having heard that there was a story connected with the one whose remains 

were interred beneath the sod, the writer asked an old native who resided near 

by if he could inform him of the circumstances of the case. " Bad story; me 

tell you," replied the old Indian, and as he lighted his pipe I sat down on a log 

beside him while he related the following sad tale: 

During the palmiest days of the Ottawa Indians, when their arrows brought 
the crimson blood spouting forth from many a wild deer and their war-whoops 
sent terror to the hearts of the braves of contemporary tribes, Weosma, a brave 



WEOSMA: A TALE OF THE OTTAWAS 77 



warrior and hunter, whose aim was perfect and whose foot was as light as a 
fleeting- deer's, resided with his aged mother among - a peaceful clan of these 
Indians who had pitched their tents where Cross Village now stands. 

All the young maidens of the village vied with each other in trying to win 
this brave young hunter's hand, but he was heedless to their attentions and 
lived happily in the company of his mother. But as Cupid was not absent, only 
sleeping, the wanting one at last appeared and awoke the nymph of love to his 
highest pitch, and Weosma was a victim as helpless as any ever was before. 

His enamorate was Enewah, the bewitching daughter of a great chief who 
ruled over the tribe in the region of Little Traverse. Weosma had first met her 
while on a hunting expedition and ever after that eventful day his life was not 
the same; he was unhappy when out of her company and he exerted himself 
in performing brave deeds that he might be worthy of Enewah's love. Enewah 
in turn looked with favor upon his attentions and their wedding day was fixed, 
and all looked bright and promising for the future life of the happy couple. 
But like the adder that stingeth in the dark, an evil one appeared upon the 



78 THE OTTAWAN 



scene, who by the fertility of a revengeful brain, forever blighted their happy 
life. 

Amo, a rejected suitor of Knewah's, had sworn revenge upon the fair 
young maiden, and now came a glorious opportunity to carry out his vendetta. 

Great preparations had been made for the wedding day. As Weosma was a 
very popular young man, all the chiefs and medicine men of the tribe were to 
hold a great feast in honor of his success. The evening previous to the great 
occasion Amo arrived at Enewah's wigwam in breathless haste and warned the 
girl not to marry a young man who was already betrothed to a woman 
of another tribe, which, to the Ottawas, was a great crime. Enewah only 
laughed in scorn at Amo's scheme and turned away, saying that Weosma was 
too good a man to do anything of that sort. Then Amo told the story to her 
father, the great chief, who thinking him his friend, forbid his daughter marry- 
ing such a scoundrel as Weosma was proven to be. 

When Weosma arrived at Enewah's wigwam that evening to finish prepara- 
tions for the next day, the chief received him very coldly and told him what he 



WEOSMA: A TALE OF THE OTTAWAS 79 



had heard. Excuses were of no avail and after a few words Weosma was ordered 
out of his sight forever. 

In despair the young man returned home. Little did he sleep that night. 
The next morning bright and early he took down his bow and quiver of arrows 
and started for the woods. He returned shortly, however, with two spotless 
white pigeons, which he threw upon the ground before his mother, sa3nng: 
"Mother, I am as innocent of the crime of which I am accused as are those pig- 
eons; I know you will believe me if no one else will. Those are the last birds 
I will ever shoot for you," and with that he drove his hunting knife to his 
heart and expired. He was buried near the place where he killed the pigeons, 
and the mound now marks the spot. 

The news of his death spread throughout the tribe, and the gay throng 
that was to gather in fete on the morrow was turned into one of sorrow and 
disappointment. 

When the chief heard of the story of the two pigeons he at once summoned 
Amo, but the latter, thinking the truth would be discovered, had fled from the 
country. 



80 THE OTTAWAN 



Enewah, who had cherished the hope that her lover might be proven 
innocent in the sight of her father, became almost frantic at the sad news. 
She rapidly pined away, and finally ended her earthly existence by the same 
hunting knife that had killed her lover, with these words: " Bama, bama pe 
ning ga wa ba ma," which translated mean, "I will see him bye-and-bye." 

As he finished speaking the old man's eyes filled with tears, and he bowed 
his head in sorrow at the recollection of one of the saddest tragedies that ever 
blighted the history of his happy ancestors. 



• 9 3 



t 



